to his bed. No sooner had the robbery become known, than some of the most evil-minded among us spoke of the old cobbler as the author of it; and I, for one, said I had often seen him going secretly to the honse in the absence of the old woman.

In consequence of our suspicions he was taken up, but nothing being proved against him, was set at liberty, and soon after left the village, as he had often done before; but this time he did not return, and we wondered at the

cause.

One evening (I remember it well) I was seated drinking with half-a-dozen idle companions, at a small inn in the village. We talked of the old cobbler, and all, I am sorry to say, spoke ill of him, though he had done us no harm. I recollect saying that the old fellow was clever enough to tell the magistrate he went to the widow's house to give spiritual consolation and advice to the son; "for what," I said, "could an old miser care about religion?" No sooner had I done speaking, than who should come in but the minister. Now he was not one of those who content themselves with giving all the advice they have to give in the Church: no; he would go to every house in the parish, and gently reprove all who needed reproof. As a good father among his children, so was our pastor among his flock. He did not like our frequenting the alehouse, and was come to tell us so; but on hearing the subject of our conversation, said he was sorry to hear us speak so ill of old Willy. We were not, he said, slandering the living, but the dead. He then took a newspaper from his pocket, and read to us an account of the poor old man's death, which he had met with in rescuing a fellow-creature from a watery grave. It was drawn up by a clergyman who knew the excellent character of the old man, and who had frequently received from him large sums of money, with a request that they should be sent to missionaries.

Such surprising communications deprived us of the power of utterance ; and our good minister went on expatiating on the praiseworthy deeds of the old cobbler, who worked hard and saved all, that he might assist the missionaries, and had been the humble instrument in turning a wicked young man to think of religion, in spite of his mother, who hated those she called saints. “And now,” said the good man, “let this be a warning to us not to judge by appearances; let us pray for charity, to be as unwilling to see the faults of others, as we would wish our heavenly Father to be with regard to our own." So beautiful a quality did our good pastor call charity, that I longed to possess it, as I began to think it consisted in something besides giving to the poor. I rejoice to say, that the sin of speaking evil of others gradually disappeared from among us, and after a time the alehouse was deserted; for the conversation most enjoyed at such a place is that of censuring the failings of one's neighbour: it is, in fact, never a source of pleasure to those who know how excellent a thing is CHARITY.

M.

PLAIN REMARKS ON THE PSALMS.

No. VI.

The 24th Psalm was composed on the occasion of the Ark of God being brought from Obed-Edom to Mount Sion, as related in 1 Chronicles, xv. The Psalm is supposed to have been sung on the procession solemnly ascending the mountain. But the ascension of Christ into heaven seems to have been sublimely prefigured under those typical events, for which cause it is placed among the proper Psalms for Ascension Day. As before observed, in reference to Psalms xx. and xxi., there is much in Psalm xxiv. which seems answered in the 26th Psalm, on which account it may be well to consider them

together. Compare verses 3 and 4 of the former with verses 4, 5 and 6 of the latter-and the whole of Psalm xxvi. furnishes an answer to the solemn enquiry, "Who shall ascend into the hill of the Lord ?" The integrity of the honest and good heart (Luke viii. 15.)—the humble trust in the Lord-the cleanness of hands-the love for the habitation of the Lord's house and the tabernacle of his honour-the resolution to walk on in integrity-all followed and strengthened by the prayer "Redeem me and be merciful unto me," bespeak plainly a citizen of Zion-corresponding to the general description before given and summed up thus, "This is the generation of them that seek him—that seek thy face, O God of Jacob. (margin.) Compare too Psalm xv. This, we may conclude, was a frequent enquiry among the devout Israelites, "Who shall ascend into the hill of the Lord, or stand in his holy place?" "Let a man examine himself," says the Apostle-and here are some very good matters for self-enquiry and examination. The spirit, of which duty should be cultivated as a fit and necessary preparation, not only for the blessed ordinance, more especially alluded to in the Apostle's words, but for prayer, and thanksgiving, and humiliation.

The conclusion of the 24th Psalm is very solemn and elevating; it is well supposed that the priests bearing the ark, and the Levites, demanded entrance into the tabernacle in these words, "Lift up your heads, O ye gates." The doorkeepers within answered, "Who is this King of Glory ?" and were again answered that it was "the Lord, strong and mighty;" that is, Israel's protector and friend. The demand being then repeated, and a similar answer returned, the gates were thrown open, and the symbol of the Divine presence was carried into the holy of holies.

And these concluding words introduce us well to the 25th Psalm, in the opening words of which, we discern a

T

probable allusion to the "lifting up" just spoken of. Yea, "the temple of the Lord are we," may we exclaim in a sense and spirit different from that of the sacred text. The blessed Apostle speaks expressly on this point, and in a way most awakening and humbling, "know ye not that ye are the temple of God?" (not like the temple of God, or holy as the temple of God, but the temple of God)-" the temple of God is holy, which temple ye are."

Each individual believer then may "lift up his soul to the Lord, exclaiming in words alike appropriate and full of meaning

"Welcome, oh, welcome to our hearts, Lord, here
Thou hast a temple too, and full as dear

As that in Sion and as full of sin :

How long shall thieves and robbers dwell therein ?
Enter and chase them forth and cleanse the floor;
Destroy their strength, that they may never more
Profane that holy place,

The re

Which thou hast chosen there to set thy face." This 25th Psalm was composed by David. peated and deep confessions of sin occurring in it, and the cry for pardon and forgiveness, favour the opinion of those who think it was written during Absalom's rebellion-by which the Psalmist's sins were brought to remembrance. The expression of the third verse, "Yea, let none," &c. is especially to be remarked, as if the Psalmist had subjoined to his foregoing request (says Scott) such a plea as this, Yea, I know that my prayer will be answered, as I am one who waits upon God, and none who do so shall be ashamed." There is a passage in the memoir of the late Rev. John Fletcher, of Madeley, which well illustrates this vigorous acting of faith-" A bare faith in a bare promise is of great avail in establishing the soul. By a bare faith in a bare promise I do not mean a bare assent that God is faithful, and that such a promise of God may be fulfilled in me; but a bold, hearty, steady,

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venturing of my soul, body and spirit upon the truth of the promise with an appropriating act. It is mine, because I am a penitent sinner, and I am determined to believe, come what will.' Here you must stop the ear of the mind to the suggestions of the serpent, which, were you to reason with him, would be endless. * You must also remember, that it is your privilege to go to Christ by such a faith now and every succeeding moment; and that you are to bring nothing but a distracted, tossed, hard heart, just such a one as you have now. Here lies the grand mistake of many poor, but precious souls; they are afraid to believe, lest it should be presumption, because they have not as yet comfort, joy, love, not considering that this is to look for fruit. before the tree is planted. Beware, then, of looking for any peace, or joy, previous to your believing; and let this be uppermost in your mind."

This well describes the frame of the blessed Psalmist, as shewn in this and other parts of this portion of Scriptnre. To sound the depths of consolation, extending from verse 4 to 11, were a hopeless attempt; but we cannot pass over it without earnestly inviting the desponding or self-abased penitent's attention to the inspired words "Thy testimonies, O Lord, are wonderful" wonderful as shewing forth thy wonders-who art wonderful in counsel, excellent in working. Where more wonderful than in setting forth the mercy of a holy, and pure, and perfect Being? Hear then, burdened, desponding soul, the word of God himself recorded for sinners-by that Spirit who searcheth the deep things of God-of the God of thy salvation-of the God and Father of our Lord Jesus Christ. "For thy name's sake, O Lord, pardon mine iniquity, for it is great;” in the words of the Apostle-my sin hath abounded, but thy grace doth super-abound; therefore pardon me. Strange, indeed, is the language first heard, and strange